The accounting

The accounting

The matter of accounting man’s deeds, morals and beliefs on the Day of Resurrection and inquiring the book of man’s life is a fact from among the Qur’anic facts and Divine knowledge mentioned widely in the Holy Qur'an and prophetic traditions.

It is not reasonable that the lives of the good people, who have spent their lives with truthfulness, fidelity, purity and morality and who have helped the others, end by death forever and they will not be rewarded for their deeds and conducts.

Also it is not reasonable that the lives of the disbelievers, polytheists and tyrants, who have spent their lives with injustice, oppression, vices, crimes, cheating, aggression, inadvertence and ignorance and that people have suffered their injustice and evils and who have deprived many people of their rights, end with death forever and they will not be punished for their sins, crimes, oppression and violating the rights of the others.

The Divine justice, wisdom, mercy and wrath require that all the creatures should gather on one day to be rewarded for their deeds, morals and beliefs and each of them should be rewarded according to what he has done.

Allah has said about the good people and about the matter of their accounting on the Day of Resurrection:

“And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire. They shall have (their) portion of what they have earned, and Allah is swift in reckoning.” Qur'an, 2:201-202

“Then are they sent back to Allah, their Master, the True one; now surely His is the judgment and He is swiftest in taking account.” Qur'an, 6:62

“Then as to him who is given his book in his right hand, he shall be reckoned with an easy reckoning.” Qur'an, 84:7-8

Imam Musa bin Ja’far (al-Kadhim) (s) has narrated from his fathers that the Prophet (s) had said, ‘One’s feet will not move on the Day of Resurrection before he will be asked about his age how he has spent it, his youth how he has passed it, his money where he has gained it from and how he has spent it and about loving us Ahlul Bayt (s).’[1]

There is no doubt that the accounting of the faithful persons, who have spent their youths and ages in worshipping and obedience, gained money as Allah has ordered and have loved and followed Ahlul Bayt (s), will be easy and simple and they will not suffer pains on the Day of Resurrection and they will not face hardship or delay in their accounting.

One day a man has come to Imam al-Baqir (s) and said, ‘O son of the messenger of Allah, I have a request.’ Imam al-Baqir (s) said to him, ‘Wait until you meet me in Mecca.’ The man said, ‘O son of the messenger of Allah, I have a request.’ Imam al-Baqir (s) said, ‘Wait until you meet me in Mina.’ The man said, ‘O son of the messenger of Allah, I have a request.’ He said to him, ‘Say what request you have!’ The man said, ‘O son of the messenger of Allah, ‘I have committed a sin between me and Allah and no one has ever known about it. It has become too hard for me and I respect you too much that I cannot tell you about it.’ Imam al-Baqir (s) said to him, ‘On the Day of Resurrection Allah will ask His faithful slave about his sins one by one and then He will forgive them and He will inform neither a close angel nor a prophet about them.’[2]

An important tradition concerning the accounting of the faithful people has been mentioned by Sheikh at-Toossi in his book al-Amaali and quoted by Allama al-Majlisi in his book Biharul Anwar that Imam Ali (s) had said, ‘Man will be brought (on the Day of Resurrection) before Allah and Allah will say (to the angels), ‘Compare between my blessings on him and his deeds.’ They (the angels) will say, ‘The blessings have absorbed the deeds.’ Allah will say, ‘My blessings are up to Me. Compare between the good and bad of his deeds.’ If the good deeds and bad deeds were equal, Allah will omit bad deeds for good deeds and enter that man into Paradise. If he has had some favor, Allah will reward him for that favor and if there is a favor (by Allah) on him and he is pious and has never associated a partner with Allah, Allah will pardon him and forgive him with His mercy.’[3]

Al-Majlisi, in his book Biharul Anwar, quoted from al-Kafi a tradition that Imam as-Sadiq (s) had said, ‘On the Day of Resurrection there will be a divan (big record) of blessings, a divan of good deeds and a divan of bad deeds. It will be compared between the blessings and one’s good deeds and the blessings will absorb one’s good deeds. The divan of bad deeds will remain. Then a faithful man will be called to the accounting. The Qur'an will advance before him in the most beautiful shape and will say, ‘O my Lord, I am the Qur'an and this is Your faithful slave. He has been tiring himself with reciting me and spending long nights with hymning me and his eyes crying when watching with me. My Lord, please him as he has pleased me.’ Allah the Almighty will say to that man, ‘Stretch your right hand.’ He will fill his right hand with His contentment and his left hand with His mercy. Then it will be said, ‘This is Paradise open to you. Recite and ascend!’ With every verse he will recite, he will ascend a step.’[4]

The Holy Qur'an has mentioned many verses about the accounting and punishing the evil-doers, criminals and disbelievers. Here are some of them:

“…and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.” Qur'an, 3:19

“…and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for a ransom. (As for) those, an evil reckoning shall be theirs and their abode is hell, and evil is the resting-place.” Qur'an, 13:18

“And how many a town which rebelled against the commandment of its Lord and His messengers, so We called it to account severely and We chastised it (with) a stern chastisement.” Qur'an, 65:8

“But whoever turns back and disbelieves, Allah will chastise him with the greatest chastisement. Surely to Us is their turning back. Then surely upon Us is the taking of their account.” Qur'an, 88:32-26

Imam as-Sadiq (s) has said when interpreting this verse,

“…surely the hearing and the sight and the heart, all of these, shall be questioned about that,” Qur'an, 17:36

‘The hearing will be questioned about what it has heard, the sight will be questioned about what it has seen and the heart will be questioned about what it has intended.’

One day a man has come to Imam Zaynol Aabideen (s) and said, ‘O son of the messenger of Allah, if a believing man has been wronged by a disbelieving man, then what will be taken (on the Day of Resurrection) from that disbelieving man where he will be among the people of Hell?’ Imam Ali bin al-Husayn Zaynol Aabideen (s) said, ‘Bad deeds will be deducted from the Muslim as much as his right on the disbeliever and then the disbeliever will be punished, besides his disbelief, with them as much as the Muslim has been wronged by him.’[5]

Ameerul Mo'mineen (s) has said, ‘Injustice is three kinds; one is not forgiven, one is not omitted and one is forgiven without being asked for. As for the injustice that is not forgiven it is polytheism. Allah has said,

“Surely Allah does not forgive that anything should be associated with Him.” Qur'an, 4:48

As for the injustice that is forgiven it is the injustice of one against himself with some minor sins. And as for the injustice that is not omitted it the injustice of people against one another. The punishment there will be too severe. It is not wounding with daggers nor beating with whips but it is something that these things are deemed little beside it.’[6]

It is narrated that Imam al-Baqir (s) or Imam as-Sadiq (s) has said, ‘On the Day of Resurrection a debtor will be brought complaining of loneliness. If he has had good deeds, some of his good deeds will be taken to the creditor and if he has not had good deeds, some of the bad deeds of the creditor will be thrown on him.’[7]

We see that the matter of accounting, reviewing the record of man’s deeds and rewarding him for his deeds on the Day of Resurrection are from among the matters of the unseen. Believing in them on the basis of the Qur’anic verses and prophetic traditions forms a firm basis for the beliefs of a faithful person besides that they are among the good principles of man.

The scales

The matter of the “scales” and weighing people’s deeds on the Day of Resurrection is one of the important religious matters in the intellectual systems of the Muslims and one of the important events on the Day of Resurrection. Allah has mentioned this fact in His Holy Book and it has been mentioned in the traditions of the Prophet (s) and Ahlul Bayt (s) and it has been detailed in the Islamic teachings.

Allah has said,

“The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful.” Qur'an, 7:8

“And We will set up a just scales on the day of resurrection, so no soul shall be dealt with unjustly in the least.” Qur'an, 21:47

Hisham bin Salim narrates that he has asked Imam as-Sadiq (s) about this verse and what was meant by the “scales” on the Day of Resurrection and Imam as-Sadiq (s) has said, ‘It means the prophets and the guardians.’[8]

The beliefs, morals and deeds of people will be measured on the Day of Resurrection by the scales of the prophets and the imams. It means that they will be measured according to the beliefs and deeds of the prophets and the imams (s). If one’s beliefs, morals and deeds agree with the beliefs, morals and deeds of the prophets and the guardians, this one will succeed and be saved and his scales will be heavy but if his beliefs and deeds do not agree with theirs, he will be among the people of Hell because his pair of scales will be light then. The Holy Qur'an has referred to this matter in many verses.

“And the measuring out on that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful, and as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they disbelieved in Our communications.” Qur'an, 7:8-9

“And We will set up a just scale on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account.” Qur'an, 21:47

“Then as for him whose measure of good deeds is heavy, he shall live a pleasant life, and as for him whose measure of good deeds is light, his abode shall be the abyss. And what will make you know what it is? A burning fire.” Qur'an, 1016-11

True beliefs, good morals and good deeds have a weight in the Divine scale on the Day of Resurrection. We cannot imagine this meaning with our minds in our environment of this world. These beliefs, morals and deeds will save man on the Day of Resurrection and in those terrible situations.

Imam al-Baqir (s) narrated from his fathers that the Prophet (s) had said, ‘Loving me and loving my family will benefit in seven situations whose terrors will be great: at dying, in the grave, at resurrection, at the book (record of one’s deeds), at the accounting, at the scales and at the straight path (siraat).’[9]

We know well that loving one’s beloved is considered as an important motive leading to imitate that beloved. This love benefits one in seven situations. It is the love that requires obeying the orders of the Prophet (s) and the orders of Ahlul Bayt (s).

Imam Zaynol Aabideen (s) narrated that his grandfather the messenger of Allah (s) had said, ‘Nothing will be put in one’s scale on the Day of Resurrection better than good morals.’[10]

Imam ar-Redha (s) has said in a letter to al-Ma’moon the Abbasid caliph, ‘…and you should believe in the torment of the grave, Munkar and Nakeer (angels), resurrection after death, the scales and the straight path.’

The fact of the “scales”, as the previous facts, is among the facts of the unseen and believing in it according to the Qur’anic verses and the holy traditions is an obligation on everyone. Believing in this matter has many positive effects on man in this worldly life too.

Paradise and Hell

Paradise is the eternal abode for the pious and good people and Hell is the eternal abode for those who have followed the path of disbelief and disobedience. This meaning has been mentioned in many Qur’anic verses and Islamic teachings especially the traditions of Ahlul Bayt (s). We do not see it is necessary to explain these two facts because most of the people have heard of them and their aspects through the religious meetings or the Islamic books.

Believing in Paradise and Hell is one of the necessities of religion and disbelieving in them means the very disbelief.

Paradise is full of material and moral blessings and it is the reward of the pious and good people and the Hell with all kinds of outward and inward torment is the punishment of the criminals who have resisted Allah their Creator and insisted to be away from Him.

Paradise and Hell are among the matters of the unseen and showing their quality and quantity cannot be achieved for man except via the revelation. Human skills are unable to perceive the facts of that world; therefore man, without relying on the revelation, cannot discover these two facts (Paradise and Hell) whatever knowledge he has.

Allah has said about the people of truthfulness and purity,

“Allah will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide in them for ever: Allah is well pleased with them and they are well pleased with Allah; this is the mighty achievement.” Qur'an, 5:119

And He has said about the criminals and corruptive people,

“And (as for) those who have earned evil, the punishment of an evil is the like of it, and abasement shall come upon them-- they shall have none to protect them from Allah-- as if their faces had been covered with slices of the dense darkness of night; these are the inmates of the fire; in it they shall abide.” Qur'an, 10:27

Imam al-Baqir (s) has said, ‘On the Day of Resurrection Allah will order a caller to call out before him: “Where are the poor?” A great group of people will rise. Allah will say, ‘My slaves!’ They will say, ‘Here we are, our Lord!’ Allah will say, ‘I have not made you poor because you have no dignity near Me but I have chosen you for such a day. Look at the people. Whoever has done a favor to you for the sake of Me, reward him with Paradise on behalf of Me.’[11]

Imam as-Sadiq (s) has said, ‘Whatever believer has prevented another believer from what he is in need of while he is able to carry it out by himself or another, Allah will stand him on the Day of Resurrection black-faced, blue-eyed and his hands tied to his neck. It will be said, ‘This is the betrayer who has betrayed Allah and His messenger.’ Then he will be ordered to be in Hell.’[12]

Ameerul Mo'mineen Ali bin Abu Talib (s) narrated that the Prophet (s) had said to him, ‘O Ali, he tells lies who claims that he loves me but he hates you. O Ali, on the Day of Resurrection a caller will call out from inside the Throne, ‘Where are the lovers and followers of Ali? Where are the lovers of Ali and there lovers? Where are those who love each other for the sake of Allah? Where are those who help each other for the sake of Allah? Where are those who prefer the others to themselves? Where are those whose tongues have been dry of thirst? Where are those who offer prayers in the night while the others are sleeping? Where are those who cry for fear of Allah? There shall be no fear come upon you neither shall you grieve! You are the companions of Muhammad. Let your eyes be delighted. Go to Paradise you and your wives and be glad there!’[13]

Paradise and Hell have been mentioned in hundreds of verses and many holy traditions. According to the traditions narrated from Imam as-Sadiq (s) Paradise and Hell have been created and have existed.

We see that these two facts are among the facts of the unseen too. Believing in them to be the abodes of the good and bad people has many important advantages for man’s life because one, who expects Paradise, will try his best to be in it. This leads him to adopt the true beliefs, good morals and do good deeds and the one, who is afraid of Hell, will refrain from committing any sin or disobedience that may take him to the terrible torment of Hell.

Out of what has been discussed above concerning Allah the Almighty, the angels, the barzakh, the Day of Resurrection, the accounting, the book (of deeds), the scales, Paradise and Hell this saying of Allah “who believe in the Unseen” has become clear.

Believing in the Unseen becomes easy to the believers through pondering on the Qur’anic verses and the holy traditions and this is possible to every man and woman. Having this belief is a legal and rational obligation because believing in the Unseen is a main principle from among the necessary principles of religion. No one has the right to imitate any of the people in this concern because one must believe in the Unseen by inquiring the Divine knowledge.

Believing in the Unseen has a great value for man because it moves the feelings of good and humanity and it makes him be beloved to Allah and this belief opens a door towards deliverance in this life and the afterlife and prepares for man a base of happiness in this world and the afterworld and helps him to worship Allah and to follow the orders of the Prophet (s) and the infallible imams (s).

The Holy Qur'an has mentioned in the first verses of the sura of al-Baqara (2) after the matter of believing in the Unseen, offering prayers, spending in the way of Allah, believing in the Qur'an and the other Divine books and the afterlife and all these things are among the effects and requirements of believing in the Unseen.

Believing in the Qur'an and the other Divine books that have been revealed before the Qur'an occurs by pondering on the Qur’anic verses and reading the good (tafsirs) interpretations of the Qur'an.

The Qur'an defines itself as the Divine revelation that has been revealed to Prophet Muhammad (s) to guide the human beings. The Qur'an has challenged those who suspect it to give even one verse like it if they can.

The Qur'an has challenged all the human beings. If the human beings could create a sura like the suras of the Qur'an even the shortest one of the Qur'an, the enemies of Islam, with all knowledge and sciences they had, would be the first to respond to this barefaced and exciting challenge but no one and no nation can ever compose something like the Qur'an until the Day of Resurrection.

“And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.” Qur'an, 2:32

“Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others.” Qur'an,17:88

These two verses close the door of doubting and hesitation about the revelation of the Qur'an and therefore believing in the Qur'an and the other Divine books will not be a difficult matter.

Believing in the afterlife also occurs by pondering on the Qur’anic verses in this concern which have proofs and evidences and it is not a difficult matter too.

Believing in the Unseen, the Qur'an, the other Devine books and the afterlife gives to man’s heart relief and beauty that makes man turn towards the Divine Throne and enter into the safe Divine Sanctum to gain success and to reform his morals and conducts through prayers and zakat.